Ezekiel 28:10

Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken it, saith the Lord GOD.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(10) The uncircumcised.—To the Jew this term conveyed all, and more than all, the opprobrium which the Greeks and Romans attached to barbarians. (Comp. Ezekiel 31:18; Ezekiel 32:19; Ezekiel 32:21; Ezekiel 32:24-28, &c.) It is equivalent to saying “the profane and impious.”

Ezekiel 28:11-19 contain the doom upon the prince of Tyre. He is represented as like the first man, perfect, and placed in Eden, until, upon his fall (Ezekiel 28:15-16), he is ignominiously driven forth. The passage is strongly ironical.

Matthew Henry's Concise Commentary

28:1-19 Ethbaal, or Ithobal, was the prince or king of Tyre; and being lifted up with excessive pride, he claimed Divine honours. Pride is peculiarly the sin of our fallen nature. Nor can any wisdom, except that which the Lord gives, lead to happiness in this world or in that which is to come. The haughty prince of Tyre thought he was able to protect his people by his own power, and considered himself as equal to the inhabitants of heaven. If it were possible to dwell in the garden of Eden, or even to enter heaven, no solid happiness could be enjoyed without a humble, holy, and spiritual mind. Especially all spiritual pride is of the devil. Those who indulge therein must expect to perish.

Barnes' Notes on the Bible

The uncircumcised - The pagan idolaters as opposed to the covenant-people.

The prophecy against the prince of Tyre. Throughout the east the majesty and glory of a people were collected in the person of their monarch, who in some nations was worshipped as a god. The prince is here the embodiment of the community. Their glory is his glory, their pride his pride. The doom of Tyre could not be complete without denunciation of the prince of Tyre. Idolatrous nations and idolatrous kings were, in the eyes of the prophet, antagonists to the true God. In them was embodied the principle of evil opposing itself to the divine government of the world. Hence, some of the fathers saw upon the throne, not simply a hostile monarch, but "the Prince of this world, spiritual wickedness (or wicked spirits) in high places." Whenever evil in any way domineers over good, there is a "prince of Tyrus," against whom God utters His voice. The "mystery of iniquity is ever working, and in that working we recognize the power of Satan whom God condemns and will destroy.

Ezekiel 28:10The uncircumcised - The pagan idolaters as opposed to the covenant-people.

Jamieson-Fausset-Brown Bible Commentary

10. deaths of … uncircumcised—that is, such a death as the uncircumcised or godless heathen deserve; and perhaps, also, such as the uncircumcised inflict, a great ignominy in the eyes of a Jew (1Sa 31:4); a fit retribution on him who had scoffed at the circumcised Jews.

Matthew Poole's Commentary

The deaths: Ezekiel 28:8. A twofold death, temporal and eternal.

Of the uncircumcised; of the wicked, or an accursed death: the Jews do express a vile and miserable death thus. Or, the uncircumcised, i.e. heathens, cruel and merciless men, shall slay thee; and this suits with what follows in the verse, and this was ignominious with the Jews, 1 Samuel 31:4.

I have spoken it, saith the Lord God; O thou proud, self-admiring prince! slight not what is threatened, for God, the God of truth, hath spoken it.

Gill's Exposition of the Entire Bible

Thou shalt die the deaths of the uncircumcised,.... Or the death of the wicked, as the Targum; the first and second death, temporal and eternal: the former

by the hand of strangers, the Chaldeans, in various shapes; and the latter will follow upon it: it may denote the various kinds of death which the inhabitants of Rome will die when destroyed, some by famine, some by pestilence, and others by fire; when these plagues shall come upon her in one day, Revelation 18:8.

for I have spoken it, saith the Lord God; and therefore it shall surely come to pass; strong is the Lord that will judge, condemn, and destroy mystical Babylon, or Tyre.

Geneva Study Bible

Thou shalt die the deaths of the {c} uncircumcised by the hand of strangers: for I have spoken it, saith the Lord GOD.

(c) Like the rest of the heathen and infidels who are God's enemies.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

10. deaths of the uncircumcised] the death. The term uncircumcised is employed by the prophet not in its usual sense but in reference to the dead, who suffer death from the sword, and whose bodies either lie unburied and dishonoured or are flung indiscriminately into the earth with no funeral honours. Deprivation of burial did not hinder the dead persons from descending into Sheol, the place of the dead, but the dishonour done them here followed them there, and they were subject to reproach. Cf. the same representation Isaiah 14:19-20, where it is an entire misconception to consider “stones of the pit” to refer to a paved mausoleum, and thus a sumptuous burial. The stones of the pit are the lowest pit.

Pulpit Commentary

Verse 10. - The climax comes in the strongest language of Hebrew scorn. As the uncircumcised were to the Israelite (1 Samuel 17:36; 1 Samuel 31:4), so should the King of Tyro, unhonored, unwept, with no outward marks of reverence, be among the great cues of the past who dwell in Hades. Ezekiel returns to the phrase in Ezekiel 31:18; Ezekiel 32:24. The words receive a special force from the fact that the Phoenicians practiced circumcision before their intercourse with the Greeks (Herod., 2:104). Ezekiel 28:10

Keil and Delitzsch Biblical Commentary on the Old Testament

Fall of the Prince of Tyre

Ezekiel 28:1. And the word of Jehovah came to me, saying, Ezekiel 28:2. Son of man, say to the prince of Tyre, Thus saith the Lord Jehovah, Because thy heart has lifted itself up, and thou sayest, "I am a God, I sit upon a seat of Gods, in the heart of the seas," when thou art a man and not God, and cherishest a mind like a God's mind, Ezekiel 28:3. Behold, thou art wiser than Daniel; nothing secret is obscure to thee; Ezekiel 28:4. Through thy wisdom and thy understanding hast thou acquired might, and put gold and silver in thy treasuries; Ezekiel 28:5. Through the greatness of thy wisdom hast thou increased thy might by thy trade, and thy heart has lifted itself up on account of thy might, Ezekiel 28:6. Therefore thus saith the Lord Jehovah, Because thou cherishest a mind like a God's mind, Ezekiel 28:7. Therefore, behold, I will bring foreigners upon thee, violent men of the nations; they will draw their swords against the beauty of thy wisdom, and pollute thy splendour. Ezekiel 28:8. They will cast thee down into the pit, that thou mayest die the death of the slain in the heart of the seas. Ezekiel 28:9. Wilt thou indeed say, I am a God, in the face of him that slayeth thee, when thou art a man and not God in the hand of him that killeth thee? Ezekiel 28:10. Thou wilt die the death of the uncircumcised at the hand of foreigners; for I have spoken it, is the saying of the Lord Jehovah. - This threat of judgment follows in general the same course as those addressed to other nations (compare especially Ezekiel 25), namely, that the sin is mentioned first (Ezekiel 28:2-5), and then the punishment consequent upon the sin (Ezekiel 28:6-10). In Ezekiel 28:12 מלך is used instead of נגיד, dux. In the use of the term נגיד to designate the king, Kliefoth detects an indication of the peculiar position occupied by the prince in the commercial state of Tyre, which had been reared upon municipal foundations; inasmuch as he was not so much a monarch, comparable to the rulers of Bayblon or to the Pharaohs, as the head of the great mercantile aristocracy. This is in harmony with the use of the word נגיד for the prince of Israel, David for example, whom God chose and anointed to be the nâgīd over His people; in other words, to be the leader of the tribes, who also formed an independent commonwealth (vid., 1 Samuel 13:14; 2 Samuel 7:8, etc.). The pride of the prince of Tyre is described in Ezekiel 28:2 as consisting in the fact that he regarded himself as a God, and his seat in the island of Tyre as a God's seat. He calls his seat מושׁב , not "because his capital stood out from the sea, like the palace of God from the ocean of heaven" (Psalm 104:3), as Hitzig supposes; for, apart from any other ground, this does not suit the subsequent description of his seat as God's mountain (Ezekiel 28:16), and God's holy mountain (Ezekiel 28:14). The God's seat and God's mountain are not the palace of the king of Tyre, but Tyre as a state, and that not because of its firm position upon a rocky island, but as a holy island (ἁγία νῆσος, as Tyre is called in Sanchun. ed. Orelli, p. 36), the founding of which has been glorified by myths (vid., Movers, Phoenizier, I pp. 637ff.). The words which Ezekiel puts into the mouth of the king of Tyre may be explained, as Kliefoth has well expressed it, "from the notion lying at the foundation of all natural religions, according to which every state, as the production of its physical factors and bases personified as the native deities of house and state, is regarded as a work and sanctuary of the gods." In Tyre especially the national and political development went hand in hand with the spread and propagation of its religion. "The Tyrian state was the production and seat of its gods. He, the prince of Tyre, presided over this divine creation and divine seat; therefore he, the prince, was himself a god, a manifestation of the deity, having its work and home in the state of Tyre." All heathen rulers looked upon themselves in this light; so that the king of Babylon is addressed in a similar manner in Isaiah 14:13-14. This self-deification is shown to be a delusion in Ezekiel 28:2; He who is only a man makes his heart like a God's heart, i.e., cherishes the same thought as the Gods. לב, the heart, as the seat of the thoughts and imaginations, is named instead of the disposition.

This is carried out still further in Ezekiel 28:3-5 by a description of the various sources from which this imagination sprang. He cherishes a God's mind, because he attributes to himself superhuman wisdom, through which he has created the greatness, and might, and wealth of Tyre. The words, "behold, thou art wiser," etc. (Ezekiel 28:3), are not to be taken as a question, "art thou indeed wiser?" as they have been by the lxx, Syriac, and others; nor are they ironical, as Hvernick supposes; but they are to be taken literally, namely, inasmuch as the prince of Tyre was serious in attributing to himself supernatural and divine wisdom. Thou art, i.e., thou regardest thyself as being, wiser than Daniel. No hidden thing is obscure to thee (עמם, a later word akin to the Aramaean, "to be obscure"). The comparison with Daniel refers to the fact that Daniel surpassed all the magi and wise men of Babylon in wisdom through his ability to interpret dreams, since God gave him an insight into the nature and development of the power of the world, such as no human sagacity could have secured. The wisdom of the prince of Tyre, on the other hand, consisted in the cleverness of the children of this world, which knows how to get possession of all the good things of the earth. Through such wisdom as this had the Tyrian prince acquired power and riches. חיל, might, possessions in the broader sense; not merely riches, but the whole of the might of the commercial state of Tyre, which was founded upon riches and treasures got by trade. In Ezekiel 28:5 בּרכלּתך is in apposition to בּרב הכמתך, and is introduced as explanatory. The fulness of its wisdom showed itself in its commerce and the manner in which it conducted it, whereby Tyre had become rich and powerful. It is not till we reach Ezekiel 28:6 that we meet with the apodosis answering to 'יען גּבהּ וגו in Ezekiel 28:2, which has been pushed so far back by the intervening parenthetical sentences in Ezekiel 28:2-5. For this reason the sin of the prince of Tyre in deifying himself is briefly reiterated in the clause 'יען תּתּך וגו (Ezekiel 28:6, compare Ezekiel 28:2), after which the announcement of the punishment is introduced with a repetition of לכן in Ezekiel 28:7. Wild foes approaching with barbarous violence will destroy all the king's resplendent glory, slay the king himself with the sword, and hurl him down into the pit as a godless man. The enemies are called עריצי גּוים, violent ones of the peoples - that is to say, the wild hordes composing the Chaldean army (cf. Ezekiel 30:11; Ezekiel 31:12). They drew the sword "against the beauty (יפי, the construct state of יפי) of thy wisdom," i.e., the beauty produced by thy wisdom, and the beautiful Tyre itself, with all that it contains (Ezekiel 26:3-4). יפעה, splendour; it is only here and in Ezekiel 28:17 that we meet with it as a noun. The king himself they hurl down into the pit, i.e., the grave, or the nether world. ממותי חלל, the death of a pierced one, substantially the same as מותי ערלים. The plural ממותי and מותי here and Jeremiah 16:4 (mortes) is a pluralis exaggerativus, a death so painful as to be equivalent to dying many times (see the comm. on Isaiah 53:9). In Ezekiel 28:9 Ezekiel uses the Piel מחלּל in the place of the Poel מחולל, as חלל in the Piel occurs elsewhere only in the sense of profanare, and in Isaiah 51:9 and Poel is used for piercing. But there is no necessity to alter the pointing in consequence, as we also find the Pual used by Ezekiel in Ezekiel 32:26 in the place of the Poal of Isaiah 53:5. The death of the uncircumcised is such a death as godless men die - a violent death. The king of Tyre, who looks upon himself as a god, shall perish by the sword like a godless man. At the same time, the whole of this threat applies, not to the one king, Ithobal, who was reigning at the time of the siege of Tyre by the Chaldeans, but to the king as the founder and creator of the might of Tyre (Ezekiel 28:3-5), i.e., to the supporter of that royalty which was to perish along with Tyre itself. - It is to the king, as the representative of the might and glory of Tyre, and not merely to the existing possessor of the regal dignity, that the following lamentation over his fall refers.